One day eight years ago

it was heard that they had taken him

to the dissecting room;

yesterday evening it was, in the darkness of the Phalgun night

when the fifth moon sank

his desire was to die.

His wife lay beside him, his child too;

he had love, and hopein the moonlightand then he saw

what spirit? Why did he wake from sleep?

Or perhaps sleep was a long time comingand now he lies

in sleep, in the dissecting room.

Perhaps he wanted this sleep.

Like a plague rat, face smeared with bloody foam,

neck twisted, in a lightless hole he sleeps now;

he will awake no more.

;He will awake no more

the thick pain of awakening

incessantlythe constant burden

he will bear no moreinto unprecedented darkness

as if beside his window

a few silences were come

like a camels neck.

The surviving private papers of Robert Hart, Inspector General of the Imperial Maritime Customs, 1863-1911, were deposited at Queen's University, Belfast, Northern Ireland, in 1971. They have been studied in part by a few scholars, including the present writer. Most of Hart's papers, private and official, were destroyed in the Boxer Revolution, when his house and office were burned, but his private diary, in 77 volumes, was saved from the general destruction by a 4th Assistant (B) of the Customs who carried it from the house in a black tin chest. Apart from the diary, the papers consist of loose materials, some 120 packages of private letters and miscellaneous printed Customs reports for the period 1900 through 1908.

The civil examination system in the Confucian state of Yi Dynasty Korea was an important channel of recruitment for government officials and the graduates of the civil examinations carried enormous power and prestige. The determination as to who participated in these examinations will shed more light on the nature of Yi society. Contrary to the prevailing belief that the civil examinations were open only to men of yangban birth and closed to the commoners, there is strong evidence suggesting commoners' participations in the examinations. Legally, there was no statutory restriction against commoners. The state educational system that trained the future examination candidates not only did not discriminate against commoners but even encouraged qualified commoners to enroll in schools. Moreover, certain social groups whose social status was clearly lower than that of commoners were also allowed in the examinations. There were also individual cases in which men of non-yangban origin rose through the civil examinations to become government officials, some holding high ranking posts. In view of such evidence, the notion that the yangban status was wholly hereditary is no longer tenable. Instead, what distinguished yangban from commoners was one's determination and commitment to pursue Confucian scholarship by enrolling in a Confucian school, for student status exempted him from burdensome military duty.

The diffusion of cotton processing and trade were major features of the expansion of rural commerce and handicraft production in the Kinai region during the eighteenth and nineteenth centuries. Both were responses to demands for sources of non-agricultural employment in Japanese villages. They made available off-season by-employment for small farmers and offered new types of employment to those under-employed in agriculture. The expansion of rural participation in cotton processing and trade brought the villagers into conflict with urban merchants and artisans. This initially led to reinforcement of urban commercial prerogatives by the government and subsequently to legal confrontations between rural and urban merchant groups which in 1823 were decided in favor of the rural merchants. The role of the government shifted from protection of urban merchant interests to denial of their monopoly and monopoly rights and tacit support for the expansion of rural processing and trade.

Overall, the expansion of rural commerce and handicraft industry illustrate the economic and social changes which characterized the Kinai region during the Tokugawa period and the commercialization of the village economy. It also illustrates the inability of the Tokugawa bakuju to limit or direct the process of societal change.